A NON-TYPOLOGICAL FUTURE-MASS-CONVERSION VIEW

Michael J. Vlach

The issue of Israel, Gentiles, and the church in God's plans remains a hotly debated topic in Christian theology. Is Israel as a people and nation still significant in God's purposes, or has the mostly Gentile church inherited Israel's identity and role? How does Jesus relate to both Israel and the Gentiles? Romans 9–11 is important for addressing these questions.

My purpose is to present what I believe is Paul's argument in Romans 9–11. I will argue for a "non-typological future-mass-conversion view" concerning Israel. By "non-typological" I mean Paul's understanding of Israel is continuous with the expectation of the OT prophets that Israel is an ethnic and national entity with a role to the world. National Israel remains strategic to God's purposes and does not lose its significance with the arrival of Jesus and the church. Paul reaffirms that Israel is a people and nation composed of ethnic descendants from Abraham, Isaac, and Jacob. And God made promises to Israel that will be literally fulfilled. This coincides with God keeping a remnant of believing Israelites, even while Israel as a whole is in unbelief. These promises are and will be fulfilled through Jesus the Messiah, the ultimate Israelite, who through his two comings, blesses Gentiles, saves and restores Israel, and fulfills all that the prophets predicted for the world (Isa. 49:3–6; Rom. 11:26–27; 15:8–9).

This argument contrasts with typological approaches to Romans 9–11 that see a shift from OT expectation to NT fulfillment. Typological approaches often view Israel and physical and national promises to Israel in the OT as types and shadows that are transcended by greater spiritual realities in the NT era. Jesus and the church are perceived as fulfilling or superseding national Israel's identity and role in God's purposes so that Israel does not have future significance as a nation.

A non-typological approach, however, is different. It asserts that the temporary Mosaic covenant with its sacrifices and priesthood were inferior types and shadows that were superseded by the new covenant and Jesus's superior sacrifice and priesthood (Heb. 8:5; 9:23–24; 10:1). But the people and promises connected with the Abrahamic, Davidic, and new covenants are not inferior types that pass away. Israel is not a type that is transcended in significance by the church. Nor does Jesus's rightful identity as the ultimate Israelite remove or transcend national Israel's significance. The opposite is true. Jesus's role as the true Israelite involves the restoring of Israel as a nation (Isa. 49:3–6; Rom. 11:26–27).

Paul's message in Romans 9–11 is supported by over thirty quotations and thirteen themes from the OT, which he relies upon in a contextual way. Paul does not transform, reinterpret, or redirect the original intentions of the OT prophets. He pulls together several OT themes and connects them to new covenant realities and Israel's current rejection of Jesus. In these three chapters Paul explains various OT expectations concerning the Messiah, national Israel, the remnant of Israel, and Gentiles and shows how these work together in God's purposes.

I also argue for a climactic "future mass-conversion" of national Israel in connection with the second coming of Jesus. This coming salvation of Israel (Rom. 11:26) will bring the nation into the new covenant and allow it to fulfill its role of bringing more blessings to the world (11:12, 15, 26–27), just as the prophets predicted (Isa. 27:6).

This perspective differs from the view that the "all Israel" to be saved in Romans 11:26 is the church or the remnant of believing Jews throughout history. It also differs with the position that Israel's coming salvation is limited to incorporation into the church with no implications for a continuing role for Israel as a nation. If predictions concerning Israel's salvation must come true, so too must prophecies concerning Israel's role as a nation since the two concepts are inseparably connected (see Deut. 30:1–10; Isa. 2:2–4). Jesus is coming to rule the nations (Rev. 19:15), and this includes Israel and its role.

These truths are consistent with the church, which is the new covenant community of believing Jews and Gentiles in Christ between the two comings of Jesus. Believing Jews and Gentiles are united in salvation through faith in Jesus and participation in the covenants of promise (11:17–24). Yet ethnic distinctions are not erased. Paul still distinguishes Israelites and Gentiles both in this age and in the future. This reveals wonderful unity and diversity within the people of God.

Paul's Big Idea in Romans 9–11

In Romans, Paul proclaims the gospel of Christ as the power of God unto salvation to the Jew first and then to Gentiles (Rom. 1:16). He then explains the sinfulness of man (1:18–3:20), justification (3:21–5:21), sanctification (6:1–8:17), and glorification (8:18–25). Yet a major issue remained. If God is true to his word, what about his promises to Israel? The Scriptures contain many predictions concerning Israel's coming salvation and restoration with increased blessings to the world (Deut. 30; Isa. 2:2–4; Ezek. 36; Amos 9:11–15). About twenty years passed since Jesus ascended to heaven. The new covenant ministry of the Holy Spirit was operating, and many Gentiles were coming to faith. Yet the majority of Israel remained in unbelief. Some in the increasingly Gentile church concluded God had permanently rejected Israel. This concerned Paul. But how does Israel's unbelief harmonize with God's promises? And if God could break his promises with Israel, how could Christian Gentiles be sure God would keep his promises to them? As Wolfhart Pannenberg observes, "How could Christians be certain of their own comparatively new membership in the circle of God's elect if God for his part did not remain faithful to his election in spite of Israel's unbelief?"

In Romans 9–11, therefore, Paul addresses the problem of Israel's unbelief and the erroneous view that God rejected Israel (cf. 11:1–2). He explains how Israel's current rejection of Jesus is consistent with God's commitment to Israel and Israel's great privileges (9:1–5). He also reveals how Israel's present unbelief relates to Gentiles and the believing remnant of Israel. When done, Paul will harmonize the following: (1)...